The influence of duginian Dasein on the Great Holy War [part 1]

Conscious Soul and Collective Soul

The passage of Dasein, that is, of the Being-us, from Martin Heidegger's predominantly but not only individual metaphysics - with its decidedly phenomenological contours in its beginnings, existentialist in its progress, and finally fulfilling itself in the new beginning of the contemplation of Nothingness as a constitutive part of Being that reveals and conceals itself as an Event that the Being-us must perceive ipso facto without conditioning - to the metaphysics of Aleksandr Dugin in which the nature of the Being-us proceeds beyond attesting a collective sense to the Dasein itself, sprinkled with ethno-sociological and geopolitical contents of a multipolar order - which finds its full meaning in the People as a metaphysical entity that builds itself as a civilisation-state to the fullness of a civilisation. State to the fullness of an Imperium imbued with the Platonic Idea of government of the best and the spiritual foundation of divine government in human events proper to the theology of History and eschatology -, opens up a number of areas for reflection on the subject of Mystical Anthropology, which we will try to address in a humble and rigorous order in a few articles.

Mystical Anthropology is essentially concerned with critical reflection ex post, i.e. thinking that springs from a previous profound spiritual experience (in itinere), i.e. from an experience of the Divine perceived by the conscious soul as an irruption in its own individual life during phenomena of a contemplative order, thus as an Event in which the conscious soul through continuous prayer, intimacy prayer, discursive meditation, meditation without object (apophatic), deep inner silence, is involved in the gradual or sudden perception of the presence of the Divine, of the Totally Other, of the Other-than-self.

Mystical Anthropology, moreover, deals with the preparatory means of ascetic purification to open oneself to the Event of the Divine, which are essentially concentrated in the struggle against the capital vices and in the practice of the contrary virtues, in order to coalesce the presence and help of the Divine through cooperation, an Asceticism whose ultimate goal is the killing of the ego and the birth of the Self, that is, the deification of man as the image of the Divine. This is a theme that Tradition conveys to us with the concise definition of the Great Holy War, emphasising precisely the strongly warrior-like inclination of those souls determined to conquer what, for example in Catholic mysticism (also with the help of the Word of God and the Sacraments), St Teresa of Avila described as the conquest of the inner Castle and St Bernardine of Siena, in even more vivid medieval tones, indicated as the plundering of Paradise.

But the primary goal, that is, what differentiates Mystical Anthropology from Mystical Theology is the different object of their intellectual research based on profound inner experimentation. In fact, while in monotheistic Theology (Christianity, Judaism Islam) the object of research is focused on the structure of the relationship, i.e. on how it occurs and what happens in the intimate relationship between God and the conscious soul, the proper object of research in Mystical Anthropology, on the other hand, is aimed at the very nature of the conscious soul (metaphysical soul/consciousness and neuroscientific consciousness) as well as its own individual and relational structures that are revealed during the Event of the Divine, in order to decisively reaffirm in a new way the ontological status of the reality of the soul, a reality denied by Modernity and the destructive decay of Postmodernism that Aleksandr Dugin so admirably outlines:

"The discovery of the inner dimension of man, although summarised by the modernist Georges Bataille (1943) in his essay The Inner Experience, is by no means the prerogative of moderns. Already the Apostle Paul wrote about the inner man. The very doctrine of the soul, characteristic of traditional religions, speaks of exactly this. Modernity, with its reliance on materialism and the theory of evolution, has almost completely lost this dimension, building its epistemology and psychology on the model of a man without a soul, i.e. without a sovereign inner dimension. The fact that this dimension was spontaneously discovered by some avant-garde artists - surrealists, non-conformists, etc. - in the course of their immersion in understanding the crisis of Modernity does not mean that the inner man is a 20th century discovery. Characteristically, in parallel with this spontaneous discovery, the traditionalist Julius Evola (1927, 1930, 1949) and his master René Guénon (1909) provided the most extensive descriptions of radical subjectivity. The same line was actively developed by the personalists who followed Mounier (1961-1962) and Henri Corbin (1983) and his followers (Jambet 2002, Lardreau 1976, Lory 2018, etc.) gave it a more pronounced meaning in the figure of the Angel (quoted in the same context by Rilke and Heidegger as a comment on his poetry). Consequently, in Postmodernity this theme is secondary, and critical realists in general radically oppose any reference to the inner dimension - unless it is the inner dimension of things themselves, completely devoid of any connection to Dasein (Harman 2002). Outside of the postmodern context, this issue is again the problematic of the radical Subject (Dugin 2009) - the most important question in philosophy." [1]

To recapitulate some aspects of Mystical Anthropology [2]:

a) concerning the nature of the conscious soul seen simultaneously as individual conscious essence (static aspect of the human still-motor) of luminous energy (dynamic aspect of the human still-motor)

b) which as an essence reveals itself through intuition, empathy, penetration, awareness as the supporting structures of its anthropological constitution;

c) as dynamic energy manifests itself primarily through the existential structures of inner stillness, courage, determination, imperturbability;

d) within its specific Being-ness, whose vital energy is reified in the operative structures of silence, attention, abandonment, which represent precisely the inner climate and explicitness of the life of the conscious soul in the world and in relationship.

Having said this, it is therefore clear that the multipolar geopolitical and ethnosociological collective conception of Dugini's Dasein consequently dilates the same conception of the conscious soul beyond its individual boundaries towards the horizon of the Anima mundi. This dilatation opens up a series of immense general reflections on the collective Soul of Peoples, on their Dasein, which stimulates philosophical anthropology to expand its critical reflection far beyond legitimate deductions or comparisons between the reality of the individual conscious soul and that of the collective Soul:

"... many civilisations, many poles, many centres, many value systems on the same planet and within the same humanity. Many worlds' [3], thus many Dasein, many Being-nesses in the world, many collective Souls.

Asceticism and Collective Soul

"Any nation, even the smallest, considers itself an 'ethnocentre'. He is at the centre, everyone else is on the periphery. He is the 'people' and everyone else is only 'partially people' because everyone else is 'sub-centre'. Greeks and barbarians, us and 'others' (i.e. 'stupid', but you can also say 'non-me'), Hindus and untouchables. And, of course, Jews and 'goyim'. The goyim are not 'fully human' and if they behave badly, they are not 'human' at all. (...) The West has tried to move away from such straightforward and rather brutal logic, though it has not gone far, only the criteria of the 'Western ethnocentre' have changed. Now the ethnocentre consists of left-liberal globalists (like Soros' club) and everyone else is 'subhuman', i.e. 'illiberal'. If they are 'illiberal', they must be exterminated. Cancel Culture is a new practice of old genocides. Different ethnocentrisms overlap in the Israeli-Palestinian war. The Israelis are more archaic and direct: non-Jews = goyim = non-human. The West is a bit more complex: Palestinians are non-liberals = barbarians = subhuman. Palestinians, of course, are also ethnocentric: Jews = occupiers, perpetrators of Arab genocide, rapists (not Muslims!) = 'subhuman' (at least). No culture has managed to completely rid itself of this attitude, and when an acute conflict erupts, the ethnocentre awakens against all odds, cracking the most superficial cultural clichés. The only thing that varies is self-reflection: if one accepts ethnocentrism as a given, one can work with it, tame it or mitigate it, but as soon as one declares and, above all, believes that ethnocentrism has been overcome, it immediately explodes with renewed vigour. It is a question of awareness and the ability to control ethnocentrism, not its abolition. It can only be abolished together with the human being. This is what transhumanists are gradually coming to with the slogan 'only if there is no war'. For there to be no war, it is necessary to destroy humanity, or rather, a 'total war' is necessary. It is quite obvious that I am not justifying anyone, rather I am condemning - especially the excesses - through explanation. The Russians, by the way, handle ethnocentrism very subtly. Yes, we also consider ourselves the centre of the world: the Third Rome, Holy Russia, we are a God-bearing nation. Yes, we have enemies and they are probably possessed by the devil, but at the same time our ethnocentre is open. We are quite flexible and very unwilling to dehumanise the enemy to the core, we always leave them something human. Any linearity is subject to an escalation of violence and the inability to stop it or at least control it at some point. This is why Russian ethnocentrism is non-linear. A defeated enemy, for example, can become Russian under certain circumstances." [4]

This concise analysis by Aleksandr Dugin regarding ethnocentrism as a socio-political phenomenon that affects the geopolitical balance of the planet, stimulates us to reflect precisely on the necessity the awareness and the ability to manage ethnocentrism itself with the chrisms of an authentic social asceticism - to use a term dear to the Social Magisterium of the Church, reaffirmed several times in the counter-revolutionary thought of Giovanni Cantoni (1938-2020) - which can certainly be facilitated by a positive affirmation of the Multipolar Project already underway. The foundations of such a Project are linked to a greater knowledge/sympathy between Peoples, to a continuous and fruitful dialogue between the actors of Multipolarism, as demonstrated for example by the personal friendship between Vladimir Putin and Xi Jinping. And, therefore, to the consequent exchange of a philosophical-cultural order between different civilisations-states - as demonstrated, for example, by Professor Dugin's commitment with his position as Senior Fellow at Fudan University in Shanghai since 2018 - which goes to precede, bridge and complement the dryness of financial economic transactions, and the sometimes aseptic reality of technological and military collaboration between the various actors of Multipolarism.

We therefore affirm, without a shadow of a doubt, that the Multipolar Project seen within the dynamic of the Spirit represents first and foremost an authentic form of social asceticism, a true Great Holy War that the collective Soul of each People that has adhered to such a Project must sustain with itself through an adherence to the common and ethical elements of Natural Law - notwithstanding the legitimate religious, confessional and philosophical differences between them -, which drive it to a greater and real knowledge of the Dasein of the other Peoples. Knowledge of the other-from-itself, which if strongly philosophically and culturally oriented by the main actors of the Project itself, i.e. the metapolitical and especially the political elites, serves as an authentic practice of those social Virtues such as understanding, closeness, tolerance, respect for and of diversity, cooperation, love for ethnic differences, etc. These kinds of collective virtues bring down the worst social sins of the collective soul towards otherness, namely those of ethnic prejudice, ostentation of superiority and power, arrogant arrogance, aggressive thirst for domination, stubborn incomprehension and mockery, vulgate and memes, which have no historical basis but are merely colourful exaggerations of certain social faults and shortcomings present in every People even if they do not extend to the totality of the People themselves.

In the next article, we will deal with the structural parallelism that exists between the Collective Soul, that is, between the Dasein of the Fourth Political Theory and the conscious soul, based on Prof. Dugin's assertions expressed in The Fourth Political Theory. Thus launching and exploring new avenues of enquiry in favour of an anthropological deepening for the new beginning of Philosophy in which theoria and praxis, separated by the spirit of Modernity, rediscover their common root and act in unison in an undifferentiated manner, as is already the case in the way of being and operating of the conscious soul after its awakening, thus returning to dominate body and mind. So it is with the beginning of the new Philosophy, so it is with the Fourth Political Theory, which is not a replica of the previous three: the Fourth Political Theory is an awakening, it is the Awakening.

In the meantime, we continue tirelessly and steadily to build the Inner Empire through the Great Holy War, fully aware that: "The Kingdom of God is within you", [5] and that the Empire Europe will not be realised without the conversion of hearts and their return to Christ Jesus King of Hearts and Imperator mundi.

[1] Taken from The Discovery of the Inner Dimension of Man, from Aleksandr Dugin's Essay: Alternative Postmodernism: an unnamed phenomenon, published on the website Geopolitika.ru, 21 September 2023.
[2] See René Manusardi, Visiology. A socioclinical contribution to the neuroscience of meditation, Primiceri Editore, Padua 2018.
[3] Aleksandr Dugin, The Fourth Political Theory, NovaEuropa, Milan 2017, p. 295.
[4] Excerpt from Aleksandr Dugin's Intervention on Telegram Channels on the occasion of Israeli Defence Minister Yoav Galant's statements on the new War between Israel and Hamas, 9 October 2023.
[5] Gospel of Luke 17:21.